be very hard for them to discerne that which is true from that which is false Wherfore we will endeauour in euery particuler Controuersy to set downe the true state of the question Afterward we will lay open the foundation of the Catholike doctrine And lastly we will plainly and briefly answere the chiefe obiections of our Aduersaries whether they be drawne out of the Scriptures or taken from the Fathers 3. And because our Aduersaries euermore boast and brag of the written Word of God pretending out of it only to proue their doctrine impugne ours our chiefe care shal be to shew that the Catholike and Roman faith is both euidently and strongly to be confirmed out of the wrirten Word of God and the doctrine of our Aduersaries to haue no foundation at all in the holy Scriptures but is manifestly opposite repugnant therunto yet so as we will set downe the vniforme conseÌ„t of the auncient Church to be agreeing with vs in euery Controuersy leauing the more ample search of antiquity vnto others to whome we will referre the Reader setting downe their particuler names so loath we are that this booke of ours should grow too great and for the same reason we haue thought good to omit many arguments which might be drawne out of the holy Scriptures for confirmation of the Catholike faith contenting our selues to set downe only the more solide and euident proofes because we are resolued to be as briefe as may be CHAP. II. Of the Word of God in generall THE word of God if we speake of it in generall may be considered two wayes either for that One Eternall and Infinite Word which contayneth perfectly in it selfe whatsoeur is in the mind of Almighty God which is the same with the Sonne of God and Word of the Father of whome S. Iohn speaketh in his Ghospell saying In the beginning was the VVord and of this Word we are to say nothing heere but the Word of God may be other wise coÌ„sidered and taken for that Word which was not alwayes nor contayneth all thinges which are in the mind of God but a small part only of them to wit such thinges as God would haue vs know and belieue and of the Word of God in this sense we speake now For this Word is the proper and complete obiect of our faith 2. Moreouer this Word hath two conditions or properties the one is that the same be reuealed vnto vs for there are innumerable verities in the mind of God the which bâ—cause they are not reuealed to vs do not appâ—rtayne to this Word The other is that it be immediatly reuealed by God for such thinges as God manifesteth Rom. 2. v. 19. â—0 Heb. 11. v. 1. vnto vs by naturall reason appertayne not to this Word of God called therfore by the Deuines the reuealed Word of God 3. Of this Word of God so vnderstood there is no Controuersy betwene vs and our Aduersaries but only in wordes for wherâ—s our Aduersaries say that Catholikes affirme that we must with diuine fayth belieue the words of men or which is worse rather belieue the words of men then the Word of God it is a meere slaunder for there is no Catholike so ignorant but he knoweth that the Theologicall vertue Faith relieth altogeather vpon the pure sincere and certayne Word of God alone according to that of S. Paul VVhen you had receiued of vs the 1. Thes 2. v. 13. word of the hearing of God you receaued it not as the word of men but as the VVord of God as indeed it is Neyther can any man doubt but that the reuealed word of God is partly the written Word contayned in the Canonicall bookes of the old and new Testament partly vnwritten and deliuered by tradition and preaching of which vnwritten â— Thes c. 2. v. 14. 1. ad Cor. 15. v. 1. ad Gal. 1. v. â— 1. Pet. 1. v. vlâ— word the Scripture maketh mention in many places but we will first treat of the written Word CHAP. III. Of the written Word of God THE witten Word of God consisteth of two parts of the Letter which euery man may read in the books themselues and in the true seÌ„se of the Letter which is as it were the very soule and life thereof without which the Letter alone rather killeth theÌ„ quickneth or giueth life as we see euidently by experience in the Iewes Arians all other heretikes as well new as old for the Iewes hold theÌ„selues stiffely to the Letter of the old TestameÌ„t the Arians as also in a manner all other heretikes receiue eyther altogeather or for the greatest part the Letter of the new but because they will not acknowledge the true sense of the Letter Iewes they are Heretikes they are Catholikes they are not And surely the Letter alone without the true sense cannot truly and properly be called the Word of God no more then a body without a soule can truly and properly be called a man wherefore they which spoile the Letter of the true sense may be compared to them who beâ—eaue a man of his soule and life 2. But whosoeuer do substitute another contrary sense and meaning in place of the true do no otherwise then they who not only kill a man but by Art Magicke bring into the body of the man killed some other diabolicall spirit by which the dead body is so moued and stirred as it seemeth to many to be aliue all this is so manifest a truth as our Aduersaâ—ies themselues are not able to deny it 3. This to haue byn the doctrine of the auncient Church sufficiently appeareth Aug. ser â—8 de temp by the words of S. Augustine The vnhappy Iewes sayth he more vnhappy Heretikes whilst they attend only to the sound of the Letter as a body without a soule so they remayne dead and voyd of the spirit which quickneth And els where All Heretickes which receiue Aug Epist 22â— the Scriptures and their authority will seem to follow them wheras indeed they follow rather their owne errors and are therefore Heretikes not because they contemne them but because they do not vnderstand them And before him S. Hilary that honour of the French Nation RemeÌ„ber Hil. l. ad Constant Imperat. saith he that there is not one of the heretikes which doth not say that he preacheth now according to the Scriptures euen those thinges in which he blasphemeth albeit he lieth in so saying And a little after All of them speake Scriptures without the true sense meaning they preteÌ„d sayth without fayth indeed for the Scriptures consist not so much in the reading as in the vnderflaÌ„ding neither are they vnderstood of such as go into preuarication but continue and abide in charity Moreouer S. Hierome Let vs not thinke sayth Hieron in c. 1. ad Gal. he the Ghospell to be in the words of the Scripture but in the sense not in the out side but in the inside
or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
can establish Fayth concerning this matter 3. Iohn Caluin indeed sayth that it Lib. 1. Inst c. 7. sect 2. in fine is as easy for a faithfull man to discerne Canonicall Scripture from that which is not Canonicall as to one that seeth it is easy to discerne light from darknes and white from black But in so saying See Beâ—l lib. 1. de ver Deic 17. 18 19. he contradicteth both reason and experience for it is euident that in old tyme there was no small controuersy amongst the faythfull yea and amongst learned and godly men concerning many bookes of the old and new Testament yea and also euen now amoÌ„gst such as our Aduersaries esteeme faithfull men which Caluin Calu. pros in Ep. lac Epist ad Heb. ante â— Petri. himself in many places confesseth 4. Moreouer Caluins owne followers well perceauing this fly vnto their owne peculiar spirit by which they say they are chiefly perswaded and moued and not by the only consent of the Church But these speake nothing to the purpose for Rupell Confess art 4. in faith two thinges concurre one is the cause or origen of fayth to wit God himselfe and the holy Ghost whereof there is no controuersy betweene vs and them for we all acknowledge the holy Ghost to be the principall cause of the assent we giue by fayth that is to say that it is the holy Ghost who chiefly perswadeth vs to belieue The other is the obiect of fayth or that which is to be belieued whereof we now dispute for the holy Ghost doth not induce vs to belieue the false vncertaine deuises of men but the puâ—e and sincere word of God only we aske therfore of our Aduersaries by what expresse word of God he reuealeth vnto them that there are so many Canonicall bookes and neyther fewer nor more for we read not this any where in the Scripture and they admit only the written Word of God how can the holy Ghost Calu l. 1. Instit c. 9. sect 1. then perswade theÌ„ to belieue that which is not the word of God For we are not now to expect new reuelations from God as do the Anabaptists and Libertines whom for this cause our Aduersaries condemne It is necessary therefore that if they will haue vs belieue that they are perswaded by the holy Ghost to belieue such books only to be authenticall as they do say are such that they first shew this to be a truth expressely contayned in holy Scripture which they will neuer be able to do Wherfore there is no certainty with them eyther of the sense of the holy InnoceÌ„t 1. ep 3. c. vlt. CoÌ„ il 3. Carthag caÌ„ 47. S. Aug. Epist 335. Câ—cil Trident. sess 4. Scripture or of the Letter nor euer wil be vntill they returne vnto the Church agayne But we Catholikes are certaine of both for we haue a most faythfull Canon receaued in the Church more theÌ„ a thousand and two hundred yeares agoe confirmed by a generall and Oecumenicall Councell 5. And this to haue beene the faith and doctrine of the auncient Church for the discerning of true and authenticall Lib. 4. Inst c. 1â— sect vlt. Scriptures that short but pithy sentence of S. Augustine whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy sufficiently testifyeth saying I for my part would not belieue the Ghospell vnlesse I were moued by the authority Aug. coÌ„ Epist Manich. c. 5. of the Church of which place I will say more herafter in the Controuersy of the Church And else where he saith VVe receaue the old and new TestameÌ„t in that nuÌ„ber of bookes which the authority of the holy Catholike Aug. serm 10 de temp Church deliuereth So S. Augustine 6. I know our Aduersaries obiect many thinges against many bookes contayned in our Ecclesiasticall Canon but their chiefe arguments do not only derogate authority from those bookes but also from many others which they receaue as Canonicall For they obiect that some Fathers did sometymes doubt of those bookes which they will not admit but they are not ignorant that some Fathers of old haue doubted of the Epistles of S. Iames and S. Iude of the second Epistle of S. Peter of the 2. and 3. of S. Iohn of the Epistle to the Hebrewes and of the Apocalyps of which bookes they dare Rupell Confess art 3. not now doubt especially Caluins followers as is manyfest by their confession of faith 7. They say further that in those bookes which they reiect there are many thinges obscure difficult and full of contradiction but what booke of Scripture in a manner is there in the which there do not occurre sometymes thinges 2. Pet. 3. v. 16. obscure and hard to be vnderstod did not S. Peter acknowledge as much But as for true contradictions there are none at al how soeuer there may be some things which at the first sight may seeme to imply contradiction yet indeed all thinges agree very well togeather such a contradiction is oftentymes found in those bookes which euen our Aduersaries receaue Aug. dâ— Doâ—t Christia l. 2. c. 41. de ser Dom. in mont l. 1. c. 3. yea euen in the Ghospells themselues which for all that are not to be reiected but humbly soberly and piously to be interpreted as S. Augustine many tymes admonisheth 8. To conclude all the arguments that our Aduersaries make against these bookes are fully answered by Catholike writers which haue set out Commentaries Bell. Greâ—s Contro 1 l. 1. c. 7. sequ 〈◊〉 in sâ—â— Coronol vpon those bookes to wit Cornelius I ansenius vpon Ecclesiasticus Ioannes Laurinus vpon the booke of VVisedome Ioannes Maldonatus and Chrisâ—ophâ—r à Castâ—o vpon Baruch and Nicolas Serarius vpon the rest of the bookes of the old Testament which our Aduersaries call Apocripall to omit the most Reuerend and famous Cardinall Bellarmine and his Champion Iacobus Gretserus as also Iames Gordon Lesmoreus For it is sufficient only to haue cited them seeing that I write only an abridgment of Controuersies not any long commentaries vpon the Scripture And therfore conteÌ„t my selâ—e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures approued be the Councell of Trent or be vtterly destitute of any certayne and assured Canon CHAP. VI. Of the Hebrew Text. OVR Aduersaries when they are vrged with Catholike argumeÌ„ts taken from the Scriptures are wont to fly to the Hebrew Text of the old Testament and to the Greeke text of the new perswading themselues by this meanes to attayne to the true and propter sense of the letter wherfore somthing is to be sayd in this place of the Hebrew Greeke text both which appertayne to the Letter of the holy Scripture 2. We grant indeed that when the Latin translation is either ambiguous or lesse playne the Hebrew text is well and profitably looked into as also that
them as if Christ should teach that we cold deserue life euerlasting by keeping the law And a litle after he concludeth saying This answere of Christ is according to the old law to wit that no man can be accounted iust before God but he who shall satify the law which is impossible And Calu. in 16. Luc. v. 28. Lâ—b 3. Instit c. 17. sect 7. vpon the later place he writeth thus It is impossible sayth he to fulfill what the law commaundeth yea it is a principall axiome with Caluin a coÌ„moÌ„ aÌ„swere to all such places A legal promise sayth he aÌ„nexed to a coÌ„dition impossible proueth nothing thus with sâ—ch impossibilities they dally with vs with the holy Scripture it selfe so far forth as they Calu. Beza in c. 2. ad Rom. dare affirme that the Apostle in one Chapter auoâ—cheth vnto vs seauen times thinges imâ—ossible For wheras the Apostle in the 2. cap. of the Ep. to the Rom. and 6. v. affirmeth Bez. in c. 2. ad Râ— v. 6. annot 6. edit an 1550. 1564. 1565. first that God will render to euery one according to his workes they interprete the place thus that God will indeed giue to meÌ„ according to their good works if there were any such but that no man can do any good worke before God Is there any man saith Beza that shal be able to bring these workes which the Apostle saith shal be rewarded with eternall life And wheras in the seaueÌ„th v. the Apostle saith that God doth render life euerlasting to such as seeke the same by the patience of good works their answere is that he insinuateth a thing impossible and that no man can do any good worke before God no not the iuslest man which is not worthy of eternall damnatioÌ„ Calu. l. 3. Instit c. 19. sect 4. VVhosoeuer saith Caluin haue made the greatest progresse before all others in the way of the Lord if they cast their eyes vpon the Lord God what worke soeuer they attempt or go about they see it to be accursed And surely I for my part could easily belieue that such is the progresse of our aduersarirs in the way of our Lord. See the rest of the Aposiles places in the latin edition 2. The tenth last shift is the wresting of diuers wordes to a wrong sense and to inuâ—nt sundrie different vnderstandings of the wordes to build vpon it many interpretations neuer heard of before and for a finall Conclusion to say the place is obscure and therefore proueth nothing For Luc. 22. v. 19. example hereof those most euident words of Christ This is my body with is giuen for you may suffice for some of theÌ„ wrest the pronowne hoc others the word est others the word corpus others the pronowne meum others the relatiue quod others the preposition pro others the pronowne vobis and others the Verbe datur and ech word they wrest diuers waies so as one more then Anno 1577. thirty yeares ago hath gathered out of their writings two hundred expositions of these few wordes of Christ of which Clâ—uâ—ius de Xainctes numbreth particulerly 84. And that they are both many and different yea repugnant wherwith they labour to make obscure these wordes of our Sauiour no man can doubt See another example in the latin edition And it is worthy of noting that in all these shifts they serue themselues of other places of Scripture to proue what they say whereby it may appeare how easy a thing it is to corrupt the Scripture by other places of Scripture but that the prouideÌ„t and dayly care of the holy Catholike 1. ad Tim. v. 15. Matt. 28. Church opposeth it self against such corruptions worthily therefore called the Pillar and Firmament of truth against which the gates of hell shall neuer preuaile FINIS OF TRADITIONS The second Part of the first Controuersy CHAP. I. Of the true state of the Question HAVING already in the precedent Treatise spoken of the written Word of God and of all other things thereunto belonging now it remaineth we speake a litle of the vnwritteÌ„ word coÌ„moÌ„ly called TraditioÌ„s But to the end that the state of this controuersy may more easily be vnderstood I will heere set downe foure things diligently to be considered in this matter we treate of The first is that by the vnwritten Word we only vnderstand that which is not written in the old oâ— new Testament for of the vnwritten word of God in this sense is our whole Controuersy in this place Wherefore that obiection of our Aduersaries is both friuolous and nothing worth to wit that the word of God which we cal the vnwritten word may be found extant eyther among the holy Fathers or in the books of the Councells or other Canons of the Church But this nothing belongeth vnto this purpose for it is sufficient for vs that this word of God is not written in any book eyther of the old or new Testament 2. The second is that a thing may be coÌ„teined in the holy Scripture 2. wayes The one way is implicite that is to say in some generall principle from whence this other may be certaynly deduced and in this sense we acknowledge that the whole word of God is conteined in holy Writ and not only in Scripture but also in the Apostles S. Aug. in 140. quaest vpon Exodus Tom. 4. Matt. 22. v. 40. Câ—eed yea euen in that one article I belieue the Catholike Church so that it be diligently examined and well vnderstood as S. Augustine very well noteth For so sayth Christ the whole Law and Prophets doe depend vpon two precepts of charity as in the same place S. Augustine noteth For seing that the holy Scripture teacheth that we are bound to beleeue the Church in all things that it can neither deceiue vsnor be deceiued as we will euidently proue in the next Controuersy in the 7. Chapter it consequently also teacheth the whole and entire word of God seing that all that which is not expressâ—d in the holy Scripture is conteyned expressy in the doctrine of the Church the which the Scripture commendeth vnto vs as infallible as S. augustine very well sayth and declareth S. Aug. Tom. 7. contra Crescon Gram. c. â—3 de vnit Eâ—cles c. 22. in fine-Matt 17 v. 5. Matt. 81. v. 17. Luc. 10. 16. in many places For euen as God the Father comprehended in these few words This is my wellbeloued Sonne heare him the whole word of God so Christ proposed vnto vs the whole word of God when he commaunded vs to heare the Church 3. And in this sense do the holy Fathers often tymes say that all the points of fayth are conteined in the holy Scriptures to wit in that generall principle in the which they admonish vs to bâ—lieue the Church but many of the holy Fathers sayings are falsifyed corrupted by Martin KeÌ„ nitius and some Caluinists as may be seene in
Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scripâ—uâ—e That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vâ—written word of God yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Caluin coÌ„t 4. sess Con. Trident. in â—ntid Beza denotis Eccles tom 3. Tract Theoâ— p. 137. edit Anni 1582. Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not â—â—ly external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles that they were neuer expressely â—et downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this Word of God was deliuered preached and not written but the Apostles after wards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weak and friuolous seing that it relieth vpoÌ„ no sure ground yet notwithstanding tâ—at it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the câ—ieâ—e grounds of our whole faith which are not to be found expressely in Scripture 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necâ—ssary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scripture are discerned and made knowne from all those which be Apocriphall especially because aswell in times past as in these our daies there hath bin so many and so great Controuersyes about the Canonicall and Apocriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the books of holy Scripture in their Consession made at Confess Ruâ—ellana Act. 3. â—ochell and in the later end of some of their Bibles and yet neyther in the time of the old Testament nor in the tyme of the new Law was this CanoÌ„ euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what book is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If Suprac 5. therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwritteÌ„ if it be the written word in what Booke or Chapter is it to befouÌ„d if it be no where to be found our Aduersaries must needs coÌ„â—esse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre aâ—d vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whole credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euâ—r written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently Supra c. 9. 10. 12. 13 by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Hâ—retâ—kes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fâ—yth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words Supra cap. 3. themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writteÌ„ word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheif part of the word of God that is to say the true natiue sense of the same S. Basil l. de Spir. sanct c. 27. Brent contra Petr. â— Soto in suis prologom Kemnit cont 4. sess Conc. Trid. cùm agiâ— de 2. gen Tradiâ— 5. And this is that which S. Basil sayth that those who reiect the vnwritten points of fayth as indiscreet persons do
wrong and damnify the chiefe parts of the Ghospel yea they euen as it were coÌ„tract or bring the whole preaching of the Ghospell to the bare name thereof 6. Many of our Aduersaries who deale more sincerely with vs conuinced by these arguments do acknowledge that these grounds or principles of our faith are only to be had by Traditions without any written word of God as Ioannes Brentius and Martin Kemnitius who adde also that those Traditions which doe not repugne to the written word of God are to be admitted and receiued and that those only are to be reiected which are opposit vnto the holy Scriptures 7. But whatsoeuer our Aduersaries do answere it is altogeather necessary that they confesse these three principles of our fayth do belong indeed to the very word of God it selfe They must also needs confesse these are not extant in plaine and expresse tearmes in any booke either of the old or new Testament out of which necessarily followeth that the whole intire word of God is not conteyned expresly in the holy Scripture CHAP. III. Wherein it is proued out of other particuler poynts of fayth that there are Traditions THE second argument whereby we proue Apostolicall Traditions is taken out of other particuler poynts of fayth the which almost all our Aduersaries belieue with vs albeit they be no where expressely conteyned in the Scriptures There are many poyntes oâ— sayth of this sort wherof for example sake we will alledge some few But to the end we may vse our accustomed breuity we will rehearse only those which do also manifestly shew out of this opinion of our Aduersaries that nothing appertayneth to the doctrine of fayth which is not expresly conteyned in holy Scripture there are many greeuous errours and heresies in this our age arisen 2. The first point is that in God there are three Persons really distinct among themselues and one only substance for this is now here extant in holy Scripture yea in it nothing is to be found expresly written eyther of the substance or of the person in that signification wherein these words are vsed when we speake of the Blessed Trinity 3. This indeed the Caluinists to their great losse and domage haue sufficiently learned by experience fourty yeares agoe in Transiluania For when one Iohn Huniades whom they called Iohn the secoÌ„d King of HuÌ„gâ—ry was then Gouernour in TraÌ„â—luania a CouÌ„try or Prouince of Hungary had ordained a publike disputatioÌ„ betwixt the Calâ—inists and the Anti-trinitarians that is to say those who oppugned the mystery of the Blessed Trinity and that according to the coÌ„mon doctrine on both syds they should dispute only out of the holy Scriptures the Caluinists could neuer proue out of the Scriptures alone that there is eyther a substance or person in God neyther could they by the Scriptures only declare what is a person or what is a substance 4. Wherefore at the last this was the end of the disputatioÌ„ that almost all those which were present iudged that the Antitrinitarians got the victory and that the Caluinists were shamefully ouercome wherupon it came to passe that the sayd Prince of Transiluania of a Caluinist became an Anti-trinitarian yea one of their chief friends in so much that he tooke some publike Churches from the Caluinists and gaue them to the Anti-trinitarians and he continued miserably in that wicked heresy euen till death which happened in the yeare 1571. the 14. of March 5. All which things are aboundaÌ„tly declared by one Ioannes Sommerus Pirnensis in the funerall Oration which he made at his death where in among other things he affirmeth that the chiefe cause why this Prince left the Caluinists and became an AntitrinitariaÌ„ was this because forsooth in the Scriptures he could fynd nothing of the Blessed Trinity and for that the Caluinists were forced to confesse that the words wherby the mystery of the Blessed Trinity is explicated are not extaÌ„t in the holy Scripture but because this funerall Oration is scarce any where to be found least some should thinke that I falsely coyned these things my selfe I will heare set downe his owne words For after he had most blaspemously spoken as the Anti-trinitarians are wont to doe against the Blessed Trinity the which he calleth heere and there the Roman Idolatry these things he addeth of his Prince 6. This funeral Orat of Ioan Sommer was printedat Claudiopolian Domini 1571. But this our Prince sayth he being instructed by God easily vnderstood what was the truth and with earnest desire imbraced it and with no lesse pleasure of mind defended it for being accustomed euen from his childhood to read the holy Scriptures he made them very familiar vnto him presently he found that such things which were contrary to the phrase of Christ and his Apostles were in the ensuing ages by a wicked curiosity brought into the Church and that they are not at all to be numbred amongst those things which adde any firmity or strength to the Author of our saluation especially seing that the Aduersaries themselues acknowledge that the words wherby these subtilties of this new opinion are explicated if not rather as I may well say more obscured are not to be found in the writings of the Apostles 7. And a little after Wherfore little regarding eyther the multitude of wranglers He meaneth Seruetus who was buâ—ned at Geneua an 1553 as Beza writeth in vita Caluini or the torments and paines which others had endured who first endeauoured to breake this yce he manifestly condemned the falsity of the Trinity freely professing his owne opinion therein And after a few words For what hath he not done what assemblies and disputations hath he not ordayned caused to be had about this matter both in Hungary and in Transiluania that the sense or meaning of the Scripture might the better be explicated by conferring those thinges togeather which were then said or spoken of where he would not only be present himselfe but also taking the place or office of the Iudge and vmpyre in the said disputations he very wisely and grauely confuted the great absurdities of that superstition warning often the Aduersaries that reiecting the fancies or fond expositions of men they should lesse impudently and more sincerly carry themselues in the explication of the heauenly doctrine Thus farre Sâ—â—â—merus of the great care diligence of the Prince of Transiluania in defending the heresy of the Anti trinitarians 8. Moreouer it is also manifest that out of this opinion of our Aduersaries to Seruetus l. 1. de erroribus Trinitat fol. 32. pag. 1. Edit an 1531. wit that we must not belieue any thing which is not expressed in Scriptures this wicked heresy of the Anti trinitariaÌ„s in these our dayes had her beginning For that Michael Seruetus who in our age was the first of them that by printed bookes presumed to oppugne the mystery of the Blessed Trinity doth plainely testify writing in
faith is the ground of the Church we speake of the generall faith of the whole Church 19. There are other arguments of our Aduersaries but we may easily answere Canus l. 2. de â—ocis Theol. c. 8. Bellar. l 3. deverbo Dei c. vlt. therunto by that whiâ—h hath byn already said the which Melâ—hior Canus and Bellarmine do prosecute and handle more at large vnto whom we referre the Reader For they are borrowed of the Anabaptists Libertines wherby the authority of the holy Scriptures themselues is no lesse diminished and infringed then that of the Church CHAP. VII That the Church doth not only giue a bare testimony but also authority to the Scripture THIS matter is heere briefly to be examined that it may more clearly be vnderstood how necessary the Churches approbation is to the establishing of the authority of the holy Scriptures But to the end that it may more clearely appeare wherof we dispute in this place it is to be considered that seing that our Aduersaries cannot deny but that the Church aâ—â—oardeth some testimony to the holy Scriptures they affime that this testimony of the Church is only a bare testimony and not a testimony of authority 2. For there are two kindes of testimonyes The one is called a testimony of authority because vpon it the truth of the things testified dependeth Yt is called also a necessary testimony because without it the thing in question is not sufficiently testified The other is called a bare testimony and not necessary that is to say when such a testimony is not so necessary because the matter is otherwise Ioan. 1. v. 7. sufficiently testified Such a testimony was that which S. Sohn Baptist gâ—ue of Christ For Christ had sufficient testimonies besides 3. Of the former testimony of authority Christ saith But I do not receyue my Ioan. 5. v. 34. 36. Ibid. testimony from men to wit the testimony of authority necessary For of the bare testimony he had spoken a little before You sent vnto Iohn and he hath giuen testimony to truth But this was a bare testimony wherfore Christ a little after said I haue a greater testimony then Iohn for the workes which the Father hath giuen me to profit them the very works which I do giue testimony of me that the Father hath sent me And the Father that sent me himselfe hath giuen testimony of me All which saith Christ of the testimony of authority Our Aduersaries therefore say that the Church giueth only a bare testimony to the Scriptures as S. Iohn gaue to Christ but she giueth not a necessary testimony or that of authority 4. But that the testimony of the Church is altogether necessary as that Matt. 3. v. vlt. Matt. 17. v. 5. wherof the authority of the Scriptures dependeth is very manifest by that which is said in the former Chapter And by that also which we alleadged in the first disputation where we shew that there is now no firme testimony wherby we may know certainly which booke is canonicall and which not besides the testimoniy of the Catholike Church For now neyther are the miracles wrought which God did in tymes past neyther doth God speake immediatly by himselfe as he spake in the baptisme and transfiguration of Christ VVherefore there remayneth only the third ordinary manner wherby God speaketh by the mouth of the Church The Church therfore doth not giue a bare testimony only to the holy Scriptures but the testimony of authority to wit that wherof the authority of the Scriptures dependeth as concerning vs and our knowledge 5. Moreouer if the doctrine of S. Paul stood in need of the Churches approbation as we haue already proued out of Supr c. 3. §. 13. huius Controu the Scriptures much more S. Lukes Ghospell who was oÌ„ly S. Pauls choller stood in need therof as Tertullian witnesseth especially because S. Luke receyued not those things which he wrot by reuelation from God Tertu l. 4. contra Marâ—â— 2. Luc. â— v. 2. as S. Paul did but by tradition from others as he hymselfe writeth And the same also may be said of S. Marke whose Ghospell as S. Hierome writeth the Apostle S. Peter approued and by his authority he commaunded it should be read in the Church 6. But neyther is it true that some say that the authority of approuing the Canonicall bookes was only resident in the Apostles and the primitiue Church but the ensuing Church hath it not For the Apostles did not approue all the Canonicall bookes of the new Testament For if they had donne so there had remained no doubt of many of them for many ages after the death of the Apostles euen among Catholike good men as we Supra ca. 5. Contr. 1. haue noted before But many yeares after the Apostles tyme by the generall Councells and Decrees of the Church some bookes were approued wherof there was before some doubt 7. Yea more then six hundred yeares after Christ there were many Catholikes who did not receyue the authority of the Toletan Concil c. 16. Apocalyps as appeareth out of the fourth Toletane Councell 8. And that which is more before the Councell of Trent ther were many Catholikes who thought that it was lawfull for them to doubt of all the bookes of the new Testament the which in tymes past S. Hierome seemed to iudge as doubtfull as are the Epistles of S. Iames the second of S. Peter the second and third of S. Iohn the Epistles of S. Iude the Epistles to the Hebrewes and the Apocalyps And if it had not byn for the Councell of TreÌ„t or some other new Decree of the Church none would as yet condemne them as Heretikes who called those bookes in question 9. By that which hath byn sayd it appeareth manifestly that the Canonicall Scriptures receiue their strength and authority not from the approbation of the primitiue Church but rather from the approbation of the Church succeeding yea euen of this present Church to wit of the Councell of Trent 10 Lastly albeit the present Church should not haue the authority of approuing Scriptures as these men say yet notwithstanding for three other reasons the authority testimony of this present Church is necessary First because we know not certainly what bookes the primitiue Church hath eyther written or not writen approued or reiected but by the testimony of the present Church Secondly neyther do we know whether those bookes came vncorrupted vnto vs or no but by the same testimony Thirdly because we cannot otherwise know which is the true sense of those bookes CHAP. VIII The Argumentes of our Aduersaryes are confuted THE first argument of our Aduersaries is The Church is grounded vpon the word of God and by the word also of God â—t is ingendred nourished and gouerned and it is subiect to the word of God as to the words of her spouse I answere our Aduersaries do in a manner coÌ„found the writen word of God
it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in maters of faith that there may arise a certayne and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others nor be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometimes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fifth argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertainty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Traditions of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councâ—lls in times past against the said heretiks loose their chiefâ—st strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike faith whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or noâ— because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes thereof were written before the death of the Apostles But such things as haue bâ—n done since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humane fayth which oftentimes deceaueth others and may be deceiued it selfe and therefore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scripture wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whiles they will only belieue and admit the Scripture but now lâ—t vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their Rupell Confess Art 5. Deut. 4. v. 2. Deut 12. v. vlt. fayth they take out of these words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a point of fayth which is not expressely set downe in Scripture 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of fayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that Calu. coÌ„tra 4 sess Concil Trident. many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both places of Deuterâ—nomy this word Ghal is vsed which sigâ—â—tieth oâ—tentines contrary or against so that the sense is Do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particie Gâ—â—l taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or agâ—iâ—st when the Apostle writeth to the 1. ad Cor. 4. v. 6. Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writteÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde â—s S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bouldly alledge against Traditions wheras the Apostle in that place doth not speake of the whole Calu in
predestinate 2. Tim. 2. v. 19. only to belong vnto this their inuisible Church as we haue now declared who are only knowne vnto God and vnknowne vnto all others 11. Hither also it belongeth that those could not be Saints predestinated who haue byn for these many ages past in that inuisible Church of our Aduersaries For those if perâ—â—uenture there were any neyther durst publikelâ— professe Christ nor preach openly the Ghospell but terrified with humane feare haue done all thinges by dissimulation and hypocrisy least they might be bewrayed and made knowne vnto others for otherwise they should haue byn visible not inuisible Luc. 9. v. 26. But Christ saith that he that shall be ashamed of me and that which I teach hym the sonne of man wil be ashamed oâ— when he shall come in his Maiesty 12. Lastly our Aduersaries being vrged with so many and inuincible reasons see well inough especially the wiser sort of them how absurd the doctrine of their inuisible Church is And therfore many of them now adayes acknowledge the Church of Christ to haue byn alwaies visible and moreouer that this visible Church remayned still in the Popedome as they speake For they caÌ„not assigne any other visible euer continuing Church besides that of Rome but least they be conuinced of falâ—hood by the authority of this visible Church they seeke out some other euasion for they say this visible Church may yea hath often erred in matters of faith The which error we will Cap. 7. seq confuâ—e a little after assoone as we haue answered the arguments obiected by our Aduersaries against this Chapter CHAP. V. The arguments against the visible Church are confuted MANY of our Aduersaries reasoÌ„s do not so much proue that Infr. c. 7. the visible Church hath perished decayed as that it hath erred in fayth the which therefore shal be confuted afterward when we declare that the Church cannot erre in matters of fayth The rest of their arguments are Tom. 2. Epi. 48. Tom. 7. de vni Eccles c. â—â— ad Donat. post col â—â— 20. in fine 3. Reg. 19. v. 10. Calu in â—râ—fâ— â—â—arum â—â—st Beza â— 5. suae Confes â—rt 9. almost all one with the old reasons of the Donatists For they in tymes past affirmed that the Church of Christ had perished through out the whole world but only in Africk Vnto whom S. Augustine answereth very well in many places But we will only heere briefly examine the more probable arguments and now a dayes more vsed by our Aduersaries 2. The first argument is taken out of those words of the Prophet Elias I am left alone and they seeke my lyfe I answere that this argument is of no moment albeit our Aduersaries Caluin and Beza do often vse it For Elias doth not speake of the whole Church but only of the Kingdome of Israel wherein the wicked King Achab 3. Reg. 16. v. 18. then reigned albeit in it also there were seauen thousand men who did not adore Baal and who made a visible Church Moreouer at that very time Iosaphat a very pious and godly King reigned there was also the temple of God and Priests and Sacrifice as also publike solemne and daily seruice of God yea out of the second book of ParalippomenoÌ„ we gather that King Iosaphat laboured very much to conserue 2. Paral. 19. v. 4. seq and increase the honour and worship of God neyther was the number of them litle who professed publikely the true Religion For in the same booke are accounted and numbred more then eleauen hundred thousaÌ„d strong souldiars besides women and others lesse sit for warre by which it appeareth that the Church of 2. Paral. 17. v. 14. seq God was not inuisible in Iosaphats Kingdome but rather very visible and coÌ„spicuous But Elias only complayned of the Kingdome of Israel they to wit the children of Israel and not the children of Iuda haue 3. Reg. 19. v. 10. forsaken thy Couenant Neyther do we deny but that in some one or other Kingdome there might sometymes peraduenture haue byn few or no Christians whiles in farre more places the Church of God was very manyfest and visible But that the Church of Christ was no where to be fouÌ„d in the whole world is most absurd and expresly against the holy Scriptures 3. The second argument is taken out of many places of Isay Ieremy wherin those Prophets complayne that all the Iewes did transgresse the Couenant made with God Moreouer they obiect the small number of those who were sometimes in the ancient Church before Christs tyme or euen in Christs time before the Gospell was promulgated and heere they make many digressions to Noë and Adam himselfe The very same argument the Donatists also vsed as the words of Bishop Pâ—â—iliâ—n testify related by S. Augustine But Vide S. August Tom. 7. de vnâ—t Eccl c. 13. S. Aug. Tom. 7. in lib. ad Don it post â—oll c. 20. in fine S. Augustine answereth very well to those generall complaints of the Prophets that the holy Scripture hath a peculiar phrase oâ— manner of speaking who so reprehendeth the euill as though euery one of that company of people were wicked men so coÌ„mendeth the good as if they were all such and this S. Augustine proueth in the same chapter out of diuers places of the holy Scripture 4. Our Aduersaries also who would seeme skillfull and cunning in the Hebrew and Greeke language should call to mind that aswell the generall particle amongst the Hebrews called col as that other which De voce Col vide Galat. l. 5. c. 4. Ioan. Fost Luth Io. Mer. Cal. in radicâ— Cal. in c. 2. Philip. v. 1â— Beza ib. in 1. Tim 2. v. 1. ed. An. 1565. in edit an 1598 v. 4. ibid. Isa 1. v. 1. Oze 1. v. 1. Amos. 1. v. 1. Mich 1. v. 1. Ierem. 1. v. 1. Ezechiel 1. v. 2. Dan 1. v. 2. Sophon 1 v. 1. answereth vnto it in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in holy Scripture not generally for euery thing without any exception but for that which commonly is wont to be done as also non pro singulis geâ—erum sed pro generibus singulorum the which not only the Hebrew Lexicons written by our Aduersaries themselues doe plainly demoÌ„strate but also their chiefe principall ringleaders Caluin Beza The later wherof addeth also that we haue obserued that a generall particle is almost in every leafe of holy Scripture vsed indefinitely It is therfore most true which S. Augustine sayth that this word all in these kind of places is taken for many or for that which was common euery where as Caluin and Beza say for otherwise it is well inough knowen that in the tyme of the Prophet Isay there were some holy Kings as Ozias and Ezechias in Iury as also those Prophets Ozeas
perspicuously resolued Their first argument is if the authority of the Church were the ground of fayth then it would follow that our faith relied vpon men and not vpon God for the Church consisteth of men Our Aduersaries do often repeate and inculcate this argument vnto vs. I answeere that the same argument if it were any thing worth would also proue that we should not belieue Scriptures because althose who wrot the books of the Bibles were also men buâ—â—â— we do belieue their writinges not because they were men but because they had a certaine peculiar assistaÌ„ce of the holy Ghost who did so gouerne and direct them that they could not erre so in like manner we belieue the Church and make it the ground of our fayth not as it consisteth of men but as it hath a speciall and continuall assistance of the holy Ghost by whome she is continually gouerned and directed wherby it commeth to passe that she can neuer erre as we haue proued Cap. 7. praeced a little before 2. Wherefore to make the Church the ground of our fayth is nothing els then to make the holy Ghost and Christ himselfe the ground therof For it is he who speaketh vnto vs by the mouth of the Church according to that saying of S. Paul Seeke you an experiment of him that speaketh in me Christ And in another place speaking of his own 2. Cor. 13. v. 3. 1. Thess v. 8. doctrine he sayth therfore he that despiseth these things despiseth not man but God who also hath giueÌ„ his holy spirit in vs. But our Aduersaries do thinke speak too basely of the Church as though it consisted of men only as the Churches of Infidells and Heretikes seeing that the chiefe part of the true Church of Christ is the holy Ghost who is as it were the soule and spirit of the Church 3. But neither is this to make the Scripture or the holy Ghost subiect inferito our men as our Aduersaries are woÌ„t to cauil but oÌ„ly to shew that the holy Ghost is euery where conformable to himself that in all things he neuer differeth or disagreeth froÌ„ himselfe Whether he speak vnto vs by the holy Scripture or by the mouth of the Church as Caluin acknowledgeth Calu. l. 1. Instit c. 9. sect 2. disputing against the Anabaptists and Libertines who by such an argument went about to reiect the holy Scriptures to wit least the holy Ghost might be made subiect and inferiour vnto them 4. The second argument is that Christians may and ought to iudge and examine all things as the Apostle sayth therefore the spirit of euery Christian ought to be the grouÌ„d of al things I answere that by the same argumeÌ„t the Anabaptists Libertines 1. Cor. v. 15. reiectâ—d all the Scriptures that they might only retaine the spirit as witnesseth Caluin but badly for euen as Christians must discerne and iudge all things so must Calâ—â— c. 9. citat sect 1. they also obserue the rule and methode in iudging which the Scripture doth prescribe vnto them and which himselfe appointed but this rule is not euery ones priuate spirit but the spirit of the whole Church For it is altogeather necessary that the rule of fayth be most certayne free from all errors as the spirit of the whole Church is and not that of euery priuate man Hereupon sayth S. Iohn He 1. Ioan. 4. v. 6. which knoweth God heareth vs he who is not of God doth not heare vs in this we know the spirit of truth and the spirit of error We must tâ—erfore iudge of euery man by that they eyther heare or do not heare the Church c because they either agree or disagree from the spirit of the Catholike Church 5. The third argument is that Catholikes proue the Church and the authority thereof by the Scripture therfore Scripture is rather the ground of fayth then the Church I answere first that the proofe of the Church which is taken out of Scriptures when we dispute against heretikes is an argument called by Philosophers ad hominem and it is deduced out of the premises already graunted in which manner also the first principles or grounds of euery science may be proued and out of those thinges also which of themselues are not very strong and certayne So out of the old Testament agaynst the Iewes we proue the new Testament albeit this also is the ground of our fayth because the Iewes do admit and receiue the old Testament but not the new yea also euen out of the Iewish Talmud we proue many things against the Iewes because they admit and approue it as the word of God but yet their Talmud is not the ground of our fayth because this only is as I sayd an argument deduced out of such thinges as they graâ—â—t vnto vs. So in like maÌ„â—er because almost al heretikes admit the Scripture and reject the authority of the Church therefore when we dispute against them we proue the authority of the Church by the Scriptures as premisses already graunted by them But if we were to deale with Infidells or others who doe not admit the Scriptures then the sayd Scriptures were to be proued by the authority of the Church and not contrarywise For it is a thing farre better and more commonly knowne that there Infra 18. buius coÌ„ â—r §. 10. is a Church then that there are the holy Scriptures as afterward we will shew more clearly 6. Secondly I answere that there is so great connexion betwixt the Scripture and the Church that the Scripture may very well be proued by the authority of the Church and againe the church by the authority of the Scripture Neyther should this seeme strange to our Aduersaries For Logicians also know very well that that which by it owne nature is more certaine better knowne may be proued by that which is more certaine and beter knowne vnto vs by a demonstration called by them à posteriori And coÌ„trary wise that which is better knowne vnto vs may be proued by that which is better knowne and more certaine in his owne nature by a demonstration called à priori So the cause is proued by the effect the effect by the cause as fyre is proued by heate à posteriori and heate by the nature of fyre à priori So in like manner by the authority of the Church the which in regard of vs is more certayne and better knowne we proue the Scripture as it were à posteriori and by the authority of the Scripture which in it owne nature is more certaine we proue the true Church of Christ as it were à priori 7. The fourth argument S. Paul testifyeth that the Church is supported by the ground and foundation of the Prophets and Apostles that is to say by their Propheticall and Apostolicall doctrine but if the foresaid doctrine be the ground of the Church it necessarily followeth that this doctriue appeareth to
with the word of God in generall the which they should not doe for ther are three sorts of the word of God to wit that which is belieued preached and written The belieued word is in the hart of the Church that which is preached is in her mouth and that which is written is in her bookes Of the belieued and preached Word the Apostle sayth the word is in thy mouth and in thy hart this is the word of fayth which we preach We Rom. 20. v. 8. confesse that in the belieued and preached word the Church is founded because by the same it is ingendred nourished Rom. 10. v. 10. Ibid v. 14. and gouerned and that vnto this word it is subiect and obedient as vnto the Words of her spouse For indeed this kind of word is necessary for the Church For with our hart sayth the Apostle we belieue vnto Iustice but with the mouth confession is made to saluation And againe How shall they heare without a preacher 2. But the nature of the written word is farre different for this is neyther altogeather necessary for the Church seeing that the Church was without it more then two thousand yeares neyther can the written word be profitable to the Church vnlesse it be also rightly preached and belieued For what doth it profit a man to haue the Bible vnlesse he rightly belieue and vnderstand it 3. But the Scripture whereof we now dispute doth only conteyne the written word but the belieued and preached word is conteined in the visible Church as the necessary and essentiall parts therof seing the one is as it were the life in the hart of the Church the other as it were the speach in her mouth neither can they euer be separated from her according to that saying and promise of God The words which I haue put in thy mouth shall not Isa 59. v. vlt. depart from thy mouth nor from the mouth of thy seede nor from the mouth of thy seedes seede from henceforth for euermore 4. Wherefore this argument doth proue the quite coÌ„trary for seeing that the written word receiueth it profit and authority from the rightly belieued and preached word which are the partes of the Church it is necessary that the written word receiue that authority and vtility from the Church as that wherin only the word rightly preached and belieued is to be found 5. The second argument If the Church should teach any thing contrary to the Scriptures we were not to belieue the Church Therefore the Scripture doth not receiue that authority from the Church but rather the Church from the Scripture I answere that in the same maÌ„ner it may be said that if the Scripture should conteine any thing against truth we should not also belieue it if the holy Ghost should vtter and speake any lye we should not belieue him But thâ—se conditions are indeed impossible and blasphemous against God wherefore they are not only to be admitted but not euen to be proposed of Christians For it is impossible that the Church should teach any thing contrary to the Scriptures for then the holy Ghost should lye because he should teach one thing by the Church and the contrary by the Scriptures 6. The third argument if the Scripture receiue that authority from the Church then the Church should be aboue the Scripture which seemeth to be very absurd I answere That the Church is aboue the Scriptures may be vnderstood two wayes First because the Church exceedeth the Scripture in dignity and excellency and in this sense without all doubt the Church is about the Scripture for the Scripture is made for the Church and not contrary wise All things sayth the Apostles 1. Cor. 4. v. 51. are done for you Christ dyed for the Church and not for the Scriptures the Church belieueth hopeth loueth and prayseth God but the Scripture doth none of these The Church shall reigne and liue euerlastingly with Christ in heauen the Scripture shall perish after the day of Iudgement Lastly the Church conteineth in it the word of God rightly belieued preached and the Holy Ghost it selfe all which do farre exceede the written word in excellency and dignity 7. Secondly it may be vnderstood that the Church is aboue the Scripture so as she may change the Scripture or of Scripture make no Scripture or lastly she may teach some what contrary to Scripture or depart from the true sense of Scripture In which sense the Sectaries of this tyme say that we affirme the Church to be aboue the Scripture And thus it is false that the Church is aboue the Scripture but neyther is there any Catholike which in this sense will affirme that the Bellar. l. 3. de verbo Dei c. vlt. in resp ad 14. argum Church is aboue the Scripture as Bellarmine truly affirmeth For if the Church were in this sense aboue the Scripture the Church should erre and be opposite vnto her â—elfe because in that the Church hath once approued the Scripture she cannot any more reiect and disproue it vnlesse she contradict her selfe which is impossible 8. The fourth argument The holy Scripture receiueth her authority immediatly from God himselfe because he is the Author of the Scripture therefore it doth not receiue it authority from the Church I answere there be two kinds of certaynties the one of the thing in it owne Nature the other in respect of vs so also there are two kinds of authorityes the one of the thing considered in it selfe and this hath the Scripture from her principall Author to wit God himselfe the other is in respect of vs and this it hath from the Church as we haue Cap 13. praeced §. 17. 19. proued before out of Caluin and Beza For we know not otherwise that God is the Author of the Scripture with any certainty of fayth but by the testimony of the Church 9. And that which we haue sayd of the Scripture may also be euidently seene in Christ our Lord who is aboue the Scripture For Christ was forced to proue his authority by miracles that it might the better be knowen and allowed of men For otherwise the Iewes had not beene bound to haue admitted his authority Ioan. 15. v. 14. S. Aug. Tom. 9. Tract 91. in Ioan. Hereupon saith Christ speaking vnto his disciples of the Iewes If I had not done among them workes that no other man hath done they should not haue sinned that is to say of Infidelity not belieuing in Christ aâ— S. Augustine very well expoundeth And in another place speaking vnto the Iewes Ioan. 10. v. 17. he sayth If I doe not the workes of my Father belieue me not 10. But if the authority of Christ which was most exellent in it selfe and immediatly from God stood in need of those meanes wherby it might become knowne vnto vs to the end it might oblige vs to belieue it much more the authority of the Scripture will stand in need
this office as we haue proued before 17. This continuall sucession is also a visible signe because in some parts or persons thereof it may be seene at all tymes as successiue and transitory things are wont to be seene for in this manner only can a riuer for example sake tyme it selfe be seene 18. Finally this signe is also certaine and euidently well knowne among the Infidells for vnlesse this succession be continuall the true Church of God shall altogeather perish and decay all honor worship of the true God wil be ouerthrowne and there will remayne no way for men to their eternall saluation But on the other side where there is a continuall succession and a neuer-interrupted continuance of the same Religion there appeareth sufficiently a great prouidence and a singular assistance of Almighty God towards men 19. Furthermore that which we haue hitherto sayd of these foure signes might suffice but that the pertinacy and inconstancy of our Aduersaries is so very admirable and great For albeit in one place they acknowledge themselues to receiue Râ—â—ell Confess Art 5 in fine the Nicen Creed wherein these foure signes of the Church are expresly conteined yet notwithstanding els where when they see themselues manifestly conuinced Extatbis lib. in 3. volumâ— Tract Theol. Bezae Tract 6. by these signes of perfidious dealing they do vterly reiect theÌ„ For Beza in his booke of the true visible signes of true Catholike Church wherin notwithstanding he goeth about nothing els but to establish those his inuisible markes of the Church albeit he affirmeth that his followers doe acknowledge all those Creedes which haue beene alwayes approued by the common HabeÌ„tur hâ—c p. 138. sub fin edit Geneu Anno. 1582. consent of the whole Church to wit that of the Apostles the Nicene that of S. Athanasius the Constantinopolitane and the Calcedon yet for all this he impugneth these markes of the Church of which he knoweth that he and his are altogether destitute and especially the fourth which is deduced from the Apostolicall succession 20. He therefore obiecteth these Ita Beza p. 137. in princip vbi supra signes that they are not proper vnto the Church quarto modo as Prophyrius and other Logitians define proprium quarto modo because they doe not agree to the true Church only For vnity and succession may also be found amongst wicked men as appeareth by the Iewes and Mahomets But these are easily answered For these signes are not alledged as properties quarto modo as Beza thinketh but rather as it were accidents by the collection wherof Indiuidua are distinguished one from another Porph. c. de specie inâ—â—â—e as the same Porphyrius teacheth for those accidents whereby Indiuidua are distinguished may be found separated one from another in diuers substances but not all gathered togeather in one 21. Wherfore seing that the Church is one singular and indiuisible we must not only alledge the properties thereof but also other signes as it were qualities and accidents whereby this true Church may be distinguished from all others For albeit some one or other of these signes may be found in some other things yet they cannot all fower togeather be found any where but in the true Church 22. Therefore any one of these signes considered by it selfe separateth the true Church from the false as for example the vnity of doctrine and continuall succession doth separate and distinguish her from any hereticall Church but all these signes or markes ioyned and vnited togeather do distinguish the Church of Christ altogeather from euery false Church and this is sufficient that they may be called most true signes in their kind Supr c. 1. huius coÌ„trouers 23. We surely haue already in the beginning of the precedent controuersy spoken of the true properties of the Church to wit wheÌ„ we declared that she is the spouse body Kingdome inheritance and citty of Christ for these are propria quarto modo and in this manner they all alwayes and only agree to the true Church of Christ 24. Moreouer seeing that these properties are so inuisible as that they cannot be perceyued by any sense but only by faith they are not sufficient to conuince Infidels Heretikes and others which want true fayth and for this cause other visible signes are also necessary which may be perceyued by all as also conuince them of which sort are these foure signes which we haue now alledged 25. That in the meane tyme we may omit that the late and new vpstart Churches of our Aduersaries are so much worse then the Churches of Iewes and Infidels because sometymes in these some one or other of the aforesayd signes may Infr. cap. 22. huius Controu be found But in our Aduersaries Church as we will shew herafter not one of them can be found CHAP. III. That the Roman Church only is the true Church of Christ is proued by the properties of the true Church HITHERTO we haue described out of holy Scripture the true Church of Christ and that by the properties offices and peculiar signes therof Now it remaineth that we by the same enquire and examine in what part or place of the world this true Church of Christ may be found the which will easily be done if we declare that all these propertyes offices and signes must needes agree to some one We therefore do affirme that all the offices properties and signes of the true Church do only agree to the Roman Church 2. It is heere notwithstanding to be considered least some perchance by the ambiguity or equiuocation of the word be deceyued that we doe not vnderstand by the Roman Church that which is only at Rome as our Aduersaries go about to perswade the ignorant but plainly euery Church which agreeth in the vnity of the same faith with the Roman and which obeyeth the Bishop of Rome whersoeuer that Church be whether at Rome or els where yea euen the furthest part of the Indyes Moreouer that this Roman Church thus vnderstood is the only true Church of Christ and consequently that out of her we cannot hope for eternall saluation seing that out of the true Church as we Cap. 1. buius Controuers haue sufficiently declared before we cannot be saued we will euidently demonstrate by all the properties offices and signes before alledged of the true Church And first we will speake of the properties to wit of those which agree vnto her quarto modo For all these do very well agree to the Roman Church and to no other The which we declare in this manner 3. First the Roman Church is the espouse of Christ For that she was betrothed and espoused vnto Christ by trueÌ„ faith those wordes of the holy Scripture do plainly testify Your faith saith the Apostle Rom. 1. v. 8. writing to the Romans is renowned in the whole world And a little after S. Paul professeth himselfe to agree in the vnity of faith
East Indies to the VVest and they Malac. 1. v. 12. coÌ„pas the whole globe of the earth to the end they may preach the fayth of the Roman Church euery where Wherefore the fayth of the Roman Church is preached receiued in this ouâ— age in many more remote places of the world theÌ„ euer it was in the Apostles tyme the which is most assuredly testifyed by the letters and books euen of them who write what themselues haue seene 15. Fiftly the Church is the Citty of Christ placed vpon a mountaine which cannot be hidden so the Church of Rome Matt. 5. v. 14. hath alwayes byn visible euer since the Apostles tyme neither can it euer be hidden By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome 16. But that they cannot agree with any other it appeareth sufficieÌ„tly by that our Aduersaries can assigne no Church which can haue these properties Wherfore it is necessary that they confesse the Church of Rome to be the true Church of Christ or truly which is most absurd that Christ hath wanted and beene depriued of his spouse now for the space of a thousand yeares and more as also to haue wanted his body Citty Kingdome and Inheritance CHAP. IIII. That the Church of Rome is the true Church of Christ is proued by the offices of the true Church IN the precedent Chapter we haue Supr 18. huius Controuers § 3. 4. 5. proued that the Romane Church is the true Church of Christ by the properties of the same now it remayneth that we proue it by the peculiar offices and functions of the true Church many reasoÌ„s may by deduced out of these but we will briefly touch only the chiefest 2. The first reason is taken from those very signes which our Aduersaries assigne that is to say the true and sincere preaching of the word of God and the lawfull administration of the Sacraments which are indeed offices and not signes of the Church as we hane sayd before but whether they be signes or offices by them it is euidently proued that the Romane Church and no other is the true Church of Christ But for the space of a thousand yeares last past the Sacraments were no where lawfully administred nor the word of God sincerely preached but in the Church of Rome For our Aduersaries cannot name any Church wherein these things haue beene done Therefore eyther the Roman is the true Church or els Christ hath had no Church for the space of a thousand yeares and more Calu. l. 4. Inst c. 2. sect 11. 21. Beza de notis Eccles p. 145. in fine Geneu edit an 1582. 3. Neyther must our Aduersaries answere vs with Caluin and Beza that their Church indeed remained in the Popedome for they cannot find it any where els yet halfe destroied and filthily corrupted and defaced with many errors For heere we inquire after the true Church of Christ and not such a prophane and filthy Church which Caluin describeth wherein Christ as it were lyeth halfe dead and buried the Ghospel ouerthrowne Calu. sect 12. citat piety banished the worship of God almost quite abolished for such a Church is not indeed the true Church of Christ but a denne of Diuells 4. Moreouer they must not heere run to any inuisible Church altogeather vnknowen both to themselues and vs the which our Aduersaries seeme to establish For we haue sufficiently declared before Supr c. 4. huius cont that the true Church of Christ hath bene alwayes visible Wherefore it is necessary they shew vs some other visible besides the Roman Church wherin for a thousand yeares past the Gospell hath bin publikely preached in the same manner they preach it now and the Sacraments publikely administred as they are now and that continually also without interruption Or truely they must confesse that the Roman Church is the true Church of Christ For in this the old and new testament hath alwayes byn publikly preached without any intermission and all the Sacraments publikely administred and that sincerely and lawfully according to the Doctrine of Christ and his Apostles as we wil here after declare in the CoÌ„trouersyes concerning the Sacraments 5. The Lutherans that they might auoid Vide câ—nsuram Orientalis Ecclesiae â— Stanislaâ— Socolonio Polono ex Graeco in LatinuÌ„ conuers this argument fled to the Grecian Church where they affirmed the true Church of Christ remayned But they were presently reiected and condemned by them as may be seene in the answere of Ieremy the Patriarch of Constantinople to the Germanes written in Greeke in the yeare 1576. Neyther do the Grecians disagree from the Roman Church in those pointes which are now adayes in Controuersy but in that one article of faith wherin they affirme that the holy Ghost doth only proceed from the Father and not the Sonne The which error euen all Rupell Confess Art 6. our Aduersaries which follow Luther and Caluin do condemne aswell as we 6. The which when the later Sectaries well perceaued they were forced at length to fly to those Heretikes which were in tymes past condemned by the whole Church amongst whome they seek for their Church Where we are to consider three thinges against the great boldnesse of these men 7. The first is that the true Church hath alwaies continued as we haue declared Cap. 3. huius Contâ— Geneb in Chron. Coccius Tom. 1. l. 8. art 2. Histor Magdeb. Luâ—heran before out of the Scriptures But these men can neuer shew a continuall succession of Heretikes of what religion soeuer they were but only an interrupted continuance and that sometymes for a great space togeather The which may easily be vnderstood by Genebrard Coccius and all other Ecclesiasticall writers of what religion soeuer they be 8. The second Our Aduersaries cannot proue all their pointes out of any one ancient Heretike but they borrow Lyndanus in tabulis Coccius Tom. 1. lib. 8. Art 3. one heresy condemned in tymes past of one and another of some other as Lindanus and Coccius very well declare at large 9. The third is that our Aduersaries must needes confesse that those of whome they haue begged and borrowed Sander lib. 7. dâ— visibili Monar Eccl. Prateol in Elench Hâ—ret Coccius Tom. 1. l. 8. Art 3. 4. their doctrine did erre fouly in many pointes of faith and therfore there could be no true Church among them Yea euen those ancient heretikes haue firmely and constantly belieued many points with vs against our Aduesaries as Doctor Sanders Gabriel Prateolus and Coccius do manifestly declare 10. The second reason The office of the true Church is to bring forth children to God that is to say to conuert Infidels and Gentills from their Idolatry to the Catholyke faith This the Râ—man Church hath performed not only in the first fiue or six hundred yeares after Christ as our Aduersaries confesse but in euery
age afterward she hath done the same For since the sixt hundred yeare all these Nations were conuerted to the faith of Baron Tom. 9. 10. 11. 12. Magdeb Cenâ— 7. 8. 9. 10. 11. 12. 13. vbiq cap. â— Christ by the children of the Roman Church the Germanes the Francones Bauarians VVandalls Bulgarians Sclâ—uonians Polonians Danes Morauians Hungarians Nâ—râ—egians Frisones Normans Sueuians Visigothes Lituanians as not only Catholike writers do testify which Baronius alleadgeth but euen our Aduersaries also in their Ecclesiasticall histories And in this our age how many haue byn conuerted from Idolatry to the faith of Christ in the East and VVest Indies by the preachers of the Roman Church only none is ignorant 11. This office of the Church in tymes past Tertullian obserued VVhat shall I Tertull. de praesc aduers Haeret. 42. speake of the preaching and administration of the word of God seing that this office and busines belongeth not vnto them he speaketh of heretikes who do not conuert Infidells but ouerthrowe and peruert Christians 12. And S. Augustine for the same cause S. Aug. Tom. 8. l. 13. cont â—austum Manich. c. 12. Ierem. 7. v. 11. saith that Heretikes are compared to a Partridge by the Prophet Ieremy where it is said That a Partridge nourisheth and gathereth togeather those which she hath not brought forth For S Augustine affirmeth that Heretikes go about to seduce and deceyue Christians whom they see borne againe to God by the Ghospell of Christ 13. The third reason The proper office of the Church is to preuaile against all persecutors The gates of hell saith our Matt. 16. v. 18. S. Hilar. l. 7. de Trinit circa principiâ—m Lord shall not preuaile against my Church Hereupon saith Hilary This is the propertie of the Church that she then preuâ—ileth most when she is persecuted then she is vnderstood when she is reprehended then she getteth the victory when she is as it were forsaken But the Roman Church hath susteyned hitherto many persecutions contradictions assaults and false slaunders but she hath euer gotten the victory both of the Gentills Heretikes bad ChristiaÌ„s persecuting the Church of God as all Ecclesiasticall histories experience also doth testify For euen to this day for the space of almost a thousand and six hundred yeares she is still constant immoueable and inuincible in despite of all her Aduersaries 14. Our Aduersaries indeed in diuers bookes published against the Pope of Rome heape vp togeather many in diuers ages who haue opposed themselues against him but they can find none who haue at any time quite ouerthrowne the Roman Church VVe know very well that wicked men are neuer wanting who vehemently oppose themselues against Balâ—us Magdeb. Centur. the deuout seruants of God but at the last they are all ouercome by the Church and they shall neuer get the victory against her For Christ did not say that the gates of hell should not oppugne his Church but that they should neuer preuaile against her 15. Finally looke how many oppugners and perlecutors of the Roman Matt. 16. v. 18. Church our Aduersaries heape togeather so many famous monumeÌ„ts vnawares do they erect by which the triumphes of the Roman Church are commended to posterity against their wills But there cannot be a famous victory vnlesse some conflict went before so we see truly fullfilled in the Church of Rome that which loÌ„g before was foretold by the Prophet Dauid in the person of the true Church of God They haue often oppugned me euen from any youth but they could not preuaile the which is Psal 128. vel tuxta Heb. 129. v. 2. better expressed in the Hebrew text as may be seene in the Latin Edition 16. This continuall victory of the Romane Church against her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church the God of peace wil crush SataÌ„ vnder your feete quickly Rom. vlt. v. 20. S. Hier. in Apol. aduers Ruffin S. Cypr. Epist 55. ad Cornel seul 1. Epist 3. To this very place appertaineth that which S. Hierome writeth to wit that the Roman faith being confirmed by the althority of S. Paul cannot be changed albeit an Angell should teach the contrary to that which was once preached And before him S. Cyprian when he sayth that the Romans are those vnto whom falshood or infidelity can haue noe accesse 17. The fourth reason The office of the true Church to is keepe and preserue alwayes fayth sound and without any stayne of heresy which then she performeth when she discouereth and condemneth all hereticall and erroneous opinions and when she explicateth and declareth all doubtfull and obscure points of fayth Moreouer she commaundeth obstinate and wilfull persones to hold their peace Finally she ceÌ„sureth all erroneous and daungerous books lest Catholikes be indomaged therby eyther in fayth or in good manners All these things the Roman Church and no other as appeareth by all historiographers hath alwayes euer since the Apostles tyme performed yea there are many heresies the which euen our Aduersaries doe condemne which were in tymes past not by any generall Councell but only by the Church of Rome suppressed as that of the Pelagians Donatists Priscillianistes c. 18. The fifth reason The office of S. Ambr in orat de obitufratris Satyri Victor l. 1. 2. de Vandal persecut the true Church is by her name coÌ„munion to distinguish true Catholikes from false and counterfaite but by the name and Communion of the Roman Church Catholikes were alwayes distinguished from heretikes He asked the Bishop sayth S. Ambrose speaking of his brother whether he agreed with the Catholike Bishops that is to say with the Roman Church So also S. Ambrose and S. Victor S. Greg. Turon l. 1. de glor Mart. c. 25. 79. 80. Vide CoÌ„cil 3. Tolet. in princ Baron Tom. â— an 584. n. 35. in fine Euthin 2. pan tit 21. Vticensis who liued in S. Augustines tyme do testify that the Arians were wont to call Catholikes Romans or Romanists the same writeth S. Gregory Turonensis of the Arian Gothes which were in Spaine The Bishops also of Spayne being coÌ„uerted from Arianisme to the Catholike â—ayth among other things they condemned a certayne booke set forth by the Arians with this title The passage of the Romans to the Arian Church So the heretiks called Paulinians called Catholikes Romanists as Euthimius testifieth Soe finally now a dayes Catholikes are by our Aduersaries called Papists and Romanists of the Pope and Bishop of the Roman Church 19. The sixt reason the office of the true Church is to keepe and mayntaine the holy Scripture faithfully continually But our Aduersaries can assigne noe other Church as keepers of the holy Scriptures besides the Roman Church Therfore it is only the true Church of God For our Aduersaries cannot say that they receaued the holy Scripture from heauen not from
very well be applyed in this manner to the Roman Church I know saith he what is written in the holy and Canonicall Scriptures concerning the Church of Rome and the faith therof I know not what you say of her Apostacy or falling from her sayth Truly as we do reade in bookes the which you also do honour reuerence of the Roman Church and faith therof so also reade you vnto vs out of bookes the which we also do honour and reuerence how she forsooke and lost her faith Doth it please you that we should belieue euery slaunderous reproach of men vpon what occasion soeuer it was vttered and obiected against the Roman Church the which the holy Ghost hath both deliuered coÌ„mended vnto vs by his holy Scriptures this indeed is pleasing to you but whom also it should more iustly please you see well inough but you being ouercome by obstinacy will not yield to the truth And a little after Lo heere the Roman Church Rom. 1. v. 7. Rom. 1. v. 8. with whome I communicate where I reade thee her name there finde thou me her saultes if thou canst but if thou cryest and rehearsest them from some other place we following the voyce of our Pastour euidently declareth vnto vs by the mouth of the Apostle S. Paul do not admit belieue or heare Ioan. 10. v. 17. your wordes My sheepe saith our heauenly Pastour heare my voice and follow me His testimony of the Roman Church is not obscure but very cleare and manifest VVhosoeuer will not go astray or wander Rom 1. v. 7. 8. from his flock let him heare him let him follow him Hitherto S. Augustine 20. Finally it is heere diligently to be noted that our Aduersaries neuer durst be so bould as to affirme so strange and absurd things of the Church of Rome so auncient in it selfe and so commended by all the auncient holy Fathers yea and by the Apostle S. Paul himselfe but that they Rom. 1. v. 7. 8. falsely perswade themselues that she hath lost and forsaken the true doctrine of Christ Heereupon they say that Rome is Babylon and they are not ashamed to affirme the Pope to be Antichrist But if it were once proued manifestly that the Roman Church teacheth nothing which is not very agreable to the word of God all our Aduersaries weapons against the Church of Rome will easily be blunted and ouerthrowne and also they wil be forced to confesse with Caluin that the Calu. l. 4. Inst cap. 1. sect 10â— infine breach from this Church is the denyall of God and Christ or that there cannot be imagined any fault more heynous But this God willing shal be more euidently hereafter declared in euery Controuersy CHAP. IX Of the Adoration of the Pope of Rome of the kissing of his feete AMongst other Crimes wherewith the Roman Church is charged by our Aduersaries one at which many take offence is the adoration of the Pope and the kissing of his feete We will therefore in this Chapter say some what in iustification therof for if it shall appeare that nothing is done therein which is not warranted by the written word it will appeare how little reasoÌ„ they haue to tearme that impioâ—â— Idolatry which is nothing els indeed but Religious piety 2. Howbeit we are first to forwarne the Reader to the end he be not deceaued by the name of AdoratioÌ„ that AdoratioÌ„ in the holy Scripture hath two significations in 1. Paral. vlt. v. 28. Gen. 2. v. 7. Gâ—n 27. v. 28. Gen. 49. v. â— the one it appertayneth to God alone in the other it may without any sinne at all yea with great merit be giuen to men And of adoration in both senses are verified those wordes of the Scripture they adored first God and then the King Many other places of Scripture there are which approue this adoration of men of which only we now treate For this adoration only is exhibited to the Pope not that other which belongeth only to God and it is exhibited vnto him as the Vicar of Christ wheras the other cannot be exhibited but to the true God himselfe Now there are foure testimonies of holy Scripture which euidently prooue that the adoration of the Pope is not only lawfull but also dutifull 3. The first testimonie is that which the Phophet I say recordeth in these wordes Isaiae 45. v. 14. Thus saith our Lord the labour of Egipt the merchaÌ„dâ—ze of Ethiopia the eminent men of the Sabeans shall come vnto thee and they shal be thine they shall follow thee they shall go with their handes manacled or bound in chaines and they shall adore thee and make supplication vnto thee It is manistest that the Prophet in this place speaketh not to Christ but to the Church for all the verbes and pronownes in the Hebrew text are of the feminine gender and not of the masculine besides it appeareth euidently by all that goeth before these wordes and all that followeth that this promise was made to the Church of Christ The Prophet therfore saith that the labour negotiatioÌ„ that is the riches gotten togeather by labour and negotiation of Egipt and Ethiopia and the eminent persons of the Sabeans by whome are vnderstood the Princes of the Gentils shall passe ouer to the Church and they shâ—lbe the Churches and they shall walke after the Church in manacles by which are signified Ecclesiasticall lawes and that they shall adore the Church and make supplication to her 4. And it is to be obserued that the Hebrew word in the last coÌ„iugation as it is vsed heere and in a manner euery where els signifyeth to prostrate ones selfe before another not howsoeuer but by way of ador ation as all that are skilfull in the Hebrew tongue know in so much as the adoratioÌ„ done oÌ„ly to God is often expressed by this word This therfore is the true sense and meaning of this place they shall prostrate themselues before thee therby to exibite adoration vnto thee We haue therefore out of the Scripture that the Church and consequently Calu. eoÌ„ment in Isa 45. v. 14. edit ann 1559. GeÌ„ apuds Ioan. â—rispinum the Ministeriall head thereof not only may but must be adored vnlesse we will make God to faâ—sify his promise But the crafty dealing of Caluin heere is to be detected who to abuse the Reader leaueth out in his latin translation twice the Pronowne Te that this adoration may not seeme to be referred to the Church but eyther to God or to Christ for he translateth not adorabunt-te obsecrabunt ie but thus Adorabunt atque obsecrabunt whereas in the Hebrew the particle te is twice put in the â—â—â—â—inine gender so as this adoration and obsecration must needes be referred to the Church and therfore those of Genena durst not omit the same neyther in their French Bibles not in their corrupt translation which they call Vatublus no nor Culuin himselfe
Calu. l. 4â— Inst cap. 9. sect 13. acknowledge that there is no better or surer remedy to roote out and take away al heresies therfore eyther this is a certaine remedy or els there is none at all the which to affirme were to deny the prouidence of God and his loue to his Church 15. Moreouer that which our Aduersaries say to wit that the later Councels are not lawfull Assemblies because they haue not obserued due manner and forme is a false lye first because it doth not become euery priuate man to be iudge in this matter but it belongeth to the whole Church who hauing receyued for so many yeares all these as lawfull Councells we must not call them any more in question 16. And seing that our Aduersaries do imbrace and approue the six first Councels the lawfull forme to be obserued in Councells is to be fetched from them the which is exactly obserued in the later Councells as Baronius sheweth euidently in euery one of the first six Councells But Caluin acknowledgeth no Calu. c. 9. citato sect â— lawfull manner of any Synodicall assembly nor any such to be gathered togeather in the name of Christ but where all things are proued by Scripture only reiecting all Ecclesiasticall traditions but we haue already proued that the Traditions Goâ—t 1. c. 18. seq of the Church of God are as a principall and chiefest part of the word of God 17. Yea euen this was the only cause why S. Cyprian and so many other holy Byshops erred in the African Councells when they determined that all those who were christned by Heretikes should be baptized againe for they confirmed this their opinion very probably by many places of holy Scripture but they reiected the auncient tradition of the Lyrin lib. coÌ„tra Heraes c. 9. 10. S. Aug. Tom. 7. de baptism coÌ„tra Donatist l. 2. c. 7. in fine cap. 8. 9. S. Aug. Tom. 7. l. 3 de bapt coÌ„tra Donatist c. 4. l. 3. citato c. 2. 5. 6. 7. 8. 9. loan 14. â— 9. Church the which they knew very well was opposite to this error as though it had byn contrary to the holy Scriptures as S. Vincentius Lyrinensis declareth very well and before him S. Augustine in many places 18. And that which is more S. Augustine manifestly writeth that he had byn of S. Cyprians opinion by reason of those probable reasons which were deduced out of holy Scripture but that the whole Catholike Church had defined the contrary And as the same holy Father teacheth at large they most of all oppugned the custome of the Church which were in the same error with S. Cyprian obiecting among other thinges that place of the holy Scripture the which our Aduersaries now adayes obiect against vsâ— God saith I am the truth he doth not say I am the custome Vnto whome S. Augustine answereth very well that the custome of the Church is not opposite to Truth but it is euen Truth it selfe 19. Our Aduersaries arguments are of small account or moment Caluin bringeth in the example of Caiphas and of the Iewish Councell wherin Christ was condemned The same argument Beza Bez. in 1. Tim. 2. v. 25. also alledgeth But who doth not know that this was neyther a generall Councell whereunto Christ was not called nor any â—ther true belieuer nor lawfull in it selfe seing that it was not assembled in the name and authority of Christ who was then the supreme head of the visible and militant Church as also because it was called togeather against the true Church of God by the wicked and cursed Synagogue of the Iewes For that was the true Church which adhered vnto Christ and belieued in him but that other which was altogeather depriued had lost the true faith of Christ was rather a fit Church for Sathan and other infernall spirits And I meruaile truly that Caluin and Beza do alledge that Councell as true and lawfull which was assembled against Christ himselfe as also by those who were not true belieuers â—o 15. v. 22. Psal 117. v. 21. Isa 9. v. 9. 10. Isa 6. v. 14. Dan. â— v. 26. Mat. vlt. â— vlt. in Christ yea who were filthily stained with the most heynous synne of infidelity as Christ humselfe witnesseth but we willingly leaue such a Church and Councell to our Aduersaries 20. It was also manifestly foretould by the Prophet that Christ should not be receyued by the Iewes and that the Synagogue of the Iewes should then fall from Ioa. 14. v 16. Calu. c. 9. citato sect 8. S. Aug. ToÌ„ 6. l. 3. contra Maxim Arian Episc c. 14. Beza volu 2. Tract Theol. Tract 3. de pace Christianorum Eccles constit cirâ— fineÌ„ pag. 118. iuxta edit GeÌ„ an 1558. Calu. sect citato Rupel Confess Art 5. in fine her faith But the holy Scriptures teach the plaine contrary of the true Church of Christ to wit that Christ and his spirit shall remayne with her for euer 21. But neyther is that other argument which Caluin and Beza vse any better to wit that S. Augustine would not vrge the authority of the Councell of Nice against Maximinus the Arian For neyther can we vrge the authority of the new testament against the Iewes not because we haue any doubt thereof but because the Iewes do not admit the new Testament In the same manner when that Arian would not admit the Councell of Nice but did plainly reiect it S. Augustine should in vayne haue vrged the authority therof for otherwise it is well knowne that S. Augustine neuer had any doubt of the fayth explicated in the Councell of Nice the which euen our Aduersaries imbrace as the most true word of God 22. Such as desire to see any more concerning this controuersy of the Generall Councells let them read Bellarmine in his first second booke of the Church militant and Coccius in his first Tome the seauenth booke the 21. 22. article CHAP. XI Of the Authority of the auncient Holy Fathers NOw it remaineth we say somewhat of the auncient holy Fathers and of their writinges both because they were in tymes past the chiefest members of the true Church of Christ euen by the confession of our Aduersaries as also because in the particuler controuersies we shall often vse the testimonies authorities of the holy Fathers 2. We know indeed well inough that they were men and that they might haue erred but neyther are they Gods nor Angells who accuse them of their errors We know also that one or more of the sayd holy Fathers haue sometymes erred when they left the more common opinion of others 3. But we affirme this constantly that the auncient holy Fathers receiued by the Church of God haue neuer written any thing with a common and vnanime consent that is eyther contrary to the holy Scriptures or to any point of fayth 4. Moreouer out of the writings of the holy Fathers in foure diuers
manners some forcible and conuincing arguments may be taken 5. First out of the common consent of all or at the least of the most part without any contradiction at all For if they had all erred in a necessary point of saluation the whole auncient Church should also haue erred the which euen our Aduersaries Cap. 7. huius â—oÌ„t acknowledge to be false as we haue declared before 6. Secondly that promise of Christ Matth. vâ—t v. penuit vit wherby he assured vs that he would be alwayes preseÌ„t with his Church was properly made to the Pastors and Doctors of the same for he promised that he would be present with those whom he sent to baptize and preach to wit the Pastors of the Church 7. Thirdly Pastors and Doctors Ad Ephes 4. v 11. 12. 13. 14. were ordained by God in his Church as the Apostle witnesseth to the end that we be not carried about with euery wind of Doctrine but that we may continue in the vnity of sayth till we meet with Christ in the last day But if all the Pastors and Doctors of the Church could erre we might easily be carried away with many blastes of strange doctrines neyther could the vnity of fayth alwayes continue and in this manner God should haue prouided very badly for his Church that it should neuer erre 8. Finally if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth there should no sincere and true preaching of the word of God remayne in the Church seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God But without the sincere preaching of the Suprac 8. huius controu §. 15 word of God it is impossible that the Church of Christ should consist as euen our Aduersaries confesse and as we haue declared before 9. Secondly we take arguments out of the auncient holy Fathers as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church For our Aduersaries acknowledge that in their tyme the true and sincere fayth of Christ was preached We therefore alledge them as witnesses of that fayth for if we do not belieue them who lieued at that time whom will we belieue but they were both eye witnesses and nothing suspected of falshood as S. Augustine declareth very well disputing against the Pelagians 10. Thirdly we take arguments out S. Aug. Tom. 7. cont IulianuÌ„ Pelag. l. 2. cap. vlt. of the holy Fathers as out of those Doctors whose writings haue byn receiued and approued by the auncient Church of God For it was wont to impugne and condeÌ„ne those writers who wrote any thing contrary to the true fayth least their writings might be hurtfull to the future Church and on the other side it approued their writings who taught the true fayth There is yet extant a Decree of the Vide Tâ— 2. Concil inter Decreta S. Gelasij Papae Roman Councell set forth almost a thousand two hundred yeares agoe concerning these writings They therfore who haue beene approued by the auncient Church are most worthily to be belieued because the primitiue Church as our Aduersaries confesse hath neuer erred in iudgement concerning matters of fayth 11. Eourthly we take arguments out of the holy Fathers as out of the most holy and learned men and Blessed Saints of God For eyther they had the sincere true fayth and if it be so we should imbrace the same or they had it not and if it be so they were not Saynts of God nor could they be acceptable vnto him as the Apostle testifyeth 12. By this very argument the Catholiks Socrat. l. 5. c. 10. Soâ—oÌ„ l 8. c. 12. historiae Eccles in tymes past ouercame the Arians for they vrged them to receiue the holy Fathers who wrote before Arius his tyme or they should excommunicate them as Socrates and Sozomenus do testify 13. And to this purpose serue very fitly those words of S. Augustine wherein S. Aug. Tom 7. contra Iuli â—â—â— Peâ—agianuÌ„ l. 2. c. vlt. he declareth what was the iudgment of the primitiue Church concerning this matter For thus speaketh S. Augustine to the heretiks of his time whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him They had saith he no regard eyther to our friendship or to yours neyther were they enemies to either of vs they are neyther angry with you nor with vs they were not moued with pitty and compassion on eyther side what they found in the Church that they hâ—ld what they had learned that they taught they deliuered to their Children that which they had receiued from their owne Fathers VVe pleaded in our cause against you before these iudges and yet by them our cause was ended long since neyther we nor you were so much knowne to them and yet we bring sorth their sentences giuen in our fauour against you VVe had not as yet begunne any combat with you and yet so long agoe they proclaymed our victory So farre S. Augustine 14. Finally Vincentius Lyrinensis a French man who liued at the same tyme with S. Augustine proueth the same very well by many reasons and examples throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies And we will conclude and end this Chapter of the authority of Vide prâ—sertim c. 4 40. eiusdeÌ„ libelli holy Fathers and this our whole disputation of the Church of God with the same words wherewith he ended that his golden booke For thus he writeth in the end of it If neyther the Apostolicall definitions nor ecclesiasticall decrees be to be violated wherby according to the most holy and vniforme consent of all antiquity all heretikes and lastly Pelagius Celestius and Nestorius for these were the last Heretiks that liued in Vincentius his tyme haue bin alwayes most iustly condemned it is necessary in truth that all those Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church should adhere and vnite themselues stedfastely as also dy in the profession of that sacred saith of those holy Fathers lastly that they should abhorre detest banish and persecute all the prophane nouelties of all most wicked Heretikes Hither to S. Vincentius The end of the second Controuersy THE faults escaped in printing it may please the gentle Reader to correct them of his courtesy FINIS